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This collection of essays focuses on the unconscious roots of human behaviour in a range of settings: the consulting room, the small group, the workplace, the therapeutic community and the GP's surgery. The author observes that in violence there is an attack not only on the victim, but on the perpetrator's own universe of meaning and value.

divThe stories behind the acquisition of ancient antiquities are often as important as those that tell of their creation. This fascinating book provides a comprehensive account of the history and development of classical archaeology, explaining how and why artifacts have moved from foreign soil to collections around the world. As archaeologist Stephen Dyson shows, Greek and Roman archaeological study was closely intertwined with ideas about class and social structure; the rise of nationalism and later political ideologies such as fascism; and the physical and cultural development of most of the important art museums in Europe and the United States, whose prestige depended on their creation of collections of classical art. Accompanied by a discussion of the history of each of the major national traditions and their significant figures, this lively book shows how classical archaeology has influenced attitudes about areas as wide-ranging as tourism, nationalism, the role of the museum, and historicism in nineteenth- and twentieth-century art./DIV

Stephen Scully both offers a reading of Hesiod's Theogony and traces the reception and shadows of this authoritative Greek creation story in Greek and Roman texts up to Milton's own creation myth, which sought to "soar above th' Aonian Mount [i.e., the Theogony]...and justify the ways of God to men." Scully also considers the poem in light of Near Eastern creation stories, including the Enûma elish and Genesis, as well as the most striking of modern "scientific myths," Freud's Civilization and its Discontents. Scully reads Hesiod's poem as a hymn to Zeus and a city-state creation myth, arguing that Olympus is portrayed as an idealized polity and--with but one exception--a place of communal harmony. This reading informs his study of the Theogony's reception in later writings about polity, discord, and justice. The rich and various story of reception pays particular attention to the long Homeric Hymns, Solon, the Presocratics, Pindar, Aeschylus, Aristophanes, and Plato in the Archaic and Classical periods; to the Alexandrian scholars, Callimachus, Euhemerus, and the Stoics in the Hellenistic period; to Ovid, Apollodorus, Lucian, a few Church fathers, and the Neoplatonists in the Roman period. Tracing the poem's reception in the Byzantine, medieval, and early Renaissance, including Petrarch and Erasmus, the book ends with a lengthy exploration of Milton's imitations of the poem in Paradise Lost. Scully also compares what he considers Hesiod's artful interplay of narrative, genealogical lists, and keen use of personified abstractions in the Theogony to Homeric narrative techniques and treatment of epic verse.